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November 20, 2008
SAMARITANS' PAST AND PRESENT: Current Studies (Hardcover)
Menachem Mor (Editor)
Publisher: Walter De Gruyter Inc (November 30, 2008)
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Samaritans call themselves Bene-Yisrael (“Children of Israel”), or Shamerim
Studies and Related
In Planning Stage
In University of
Papa/ Hungary in 2008.
organised by Dr.
Upcoming Society of Biblical Literature Meeting
In Boston, November 21-25, 2008
see past issue
Museum on Mount Gerizim.
To be published soon!
November 20, 2008
SAMARITANS' PAST AND PRESENT: Current Studies (Hardcover)
Menachem Mor (Editor)
Publisher: Walter De Gruyter Inc (November 30, 2008)
A DOCUMENTARY on Samaritan brides from the Ukraine
purchased your book lately?
Fasts, A Festschrift in Honor of Alan David Crown
Available from www.mandelbaum.
A DOCUMENTARY on Samaritan brides from the Ukraine
by H. Shehadeh
here for article in Arabic
Festivals of Torah
The typical words
'ye shall have a holy convocation' reads in the Samaritan Torah as, 'you shall
have a holy reading' The word convocation is misleading. Convocation in
English means, 'A number of persons who have come or been gathered together.'
while this is correct that the Samaritans gather together, it is more
important to have the reading of Torah. Shomron
29, 2008 (Monday) -
The Festival of the Seventh Month.
The Festival of the Seventh Month is the start of the Fallow Year. The
cycle of the seventh fallow year begins on the first day of the seventh month.
Likewise, the Jubilee Year, the fiftieth year, begins and ends on the first
day of the seventh month, after which the next cycle of the seventh fallow
year is calculated.
On the seventh day of the seventh month, at the seventh hour, Moses, the son
of Amram, was born, the master of Prophets, whose equal has not been seen
either before, during or after his lifetime. Therefore, the seventh month is
also the crowning month. However, the feast of the seventh month is primarily
the opening festival of the Nine Days of Repentance, which precede the
Day of Atonement and the Ten Days of
climax on the tenth day, i.e., the
Day of Atonement.
The Festival of the Seventh Month has several significant qualities since it
is the heart of the seven annual festivals, being the fourth in the series. It
is a time for meditation on repentance without return - repentance from sins
without returning to sinning. This is the feast, which announces the coming of
the fast day and is, therefore, the entrance to repentance.
4, 2008 (Saturday) Date corrected The Shabbat of Ten Days of Forgiveness.
It is recommended
to read all
Book of Deuteronomy and speak afterwards with the family about the
forgiving between one person to other persons. There is no special portion for
On the days between the feast of the seventh month and the
Day of Atonement, the congregation is sanctified with special prayers,
every evening and morning and its members prepare themselves for the atonement
of guilt. These are the days of mercy, of forgiveness, of atonement, of grace
and favor; it is a chance to be saved and a way out to flee from sin.
September 8, 2008 (Wednesday) The
Day of Atonement
of the praises are attached to the Day of Atonement, which is the ultimate
Sabbath and festival. It is the crowning festival of grace. He who afflicts
his soul with total resolve is considered as one who has been reborn. On this
day, the whole congregation will stand from one evening to the next in prayer
and will read Gods Torah. This is the day when the shofar [the rams horn] will
be sounded for Israel and freedom will be attained in the struggle with sin.
This day is the king of festivals and the day on which forgiveness radiates.
The fast of this day applies to every individual, from infants, who have been
weaned of their mothers milk to the long-lived grandfather. For whatever
person shall not be afflicted on that same day, he shall be cut off from his
people [Lev. 23:29].
The prayer service is conducted without interruption from one evening to the
next. The women of the congregation and their daughters must remember in the
evening and throughout the course of the day to help their younger children to
endure the fast until the arrival of the reward at the end of the day, i.e.,
the great and sumptuous feast. Immediately afterwards, preparations are begun
Harvest Festival [Succoth].
Deut. 30:1 - 34:12 - 11.10.2008 - The last portion of the
Torah. Inside the portion read together loudly Deut. 31:30 -
32:43. At the end of the portion, the end of the Torah it should be said
together loudly: Toorah that Mooshe has commanded us, inherited to the
congregation of Yaaqob. It was given by the blessed Almighty, Blessed be our
Eloowwem for good and blessed his Name for good. This addition should be said
at the end of every portion of the Torah.
October 13, 2008 (Monday)- THE
There are no better days for the Samaritans of Israel than the days of the
Harvest Festival. Following the fast of the Day of Atonement, the tradition of
their sages dictates the sense of having been born again. Therefore, each
member of the congregation reveals renewed strength and vigor for the building
of the succah [booth]. These remind us in their contents and complexity of the
exquisite appearance of the
Garden of Eden
and the facade of the Tabernacle of Moses Our Rabbi, both of which are hidden
from the eye. Therefore, freedom is given to every designer in the
congregation to set up his succah as he sees fit. Everyone tries to build the
most beautiful succah possible.
the members of the congregation make the pilgrimage to Mt. Gerizim, as they
are commanded to do on each of the three annual pilgrimage festivals, they
must complete the construction of their succahs, which they began in the
evening, at the end of the Day of Atonement. At times, the interval is very
short, when the Jewish holidays fall in the same week following the Samaritan
holidays. At other times, there is a longer preparation period within the four
days, which separate the Day of Atonement from the Feast of Booths. However,
the wonder of it is that whatever time is allotted, the Samaritans manage to
set up their magnificent succahs. The combination of the four species, which
it is commanded to use in setting up the succah, creates an splendid
spectacle. Sometimes the four species are attached to the
ceiling of the large room in each home, while some place it on four strong
poles. The average weight of the fruit used is about 350 kg. Each elegant,
wonderful, seasonal citrus fruit is hung in the succah; dozens of kilograms
of each species. Above them are open palm branches, alternately spread out
right side up and upside down; and above them, dense boughs of thick-leafed
trees are placed close together to form a thatched roof and alongside are
placed willows of the brook, brought from the banks of Israeli streams and
rivers. All the species are joined together.
The different colored lights suspended among the assorted paper decorations
are dimmed and the congregation sets off on its pilgrimage. This is the third
pilgrimage of the year to the holy sites on Mt. Gerizim. See the description
of the pilgrimage in the section, the Festival of Unleavened Bread. The
prayers are devoted to the
Following the pilgrimage, the congregation descends to their succahs. Joy
reaches its peak. The clear ale, produced only yesterday at home, are diluted
in the waters of the mountain springs until they turn white as milk and are
decanted into throats filled with the cheerful songs of Succoth. Indeed, the
Harvest Festival is a day of gladness and rejoicing. A large variety of
salads, peeled almonds, which have been
soaked in water, oven-baked broad beans, assorted baked goods, cakes and
cookies only add to the joy.
October 18, 2008 - (Saturday) - The Shabbat of the Festival of Harvest
Among the festival days, there is also a festive Sabbath of the Harvest
Festival, called the Garden of Eden Sabbath. This Sabbath comes to teach us
that he whose sins have been forgiven on the Day of Atonement is worthy of
entering the gates of the Garden of Eden. The Succah expresses this
beautifully. On Succoth, we host thousands of guests, who come to visit from
all over the country.
October 20, 2008 (Monday) THE FEAST OF SHEMINI ATZERET [The Eighth Day of
The day of
Shemini Atzeret [the eighth day of Succoth] comprises for us a
convening of all the festivals of the year. It is the last but not the least
of the annual festivals. At the end of the festival prayer service, we rejoice
with the joy of
Simchat Torah [the Rejoicing of the Torah] and then depart for
the very sumptuous festive meal. At the end of the holiday, the succahs are
dismantled. Their poles and nets will be stored until the next Harvest
Festival. The fruits will be squeezed into sweetened juice and some will be
eaten by the children.
NOTE: On Shabbats and Festivals the worship is the same, no difference, from
sunset the evening before till sunset the evening after. Adjust to the time of
the sunset in your place, where you are then.
This is I believe to be the first
time table of the Patriarchs using the Samaritan Israelite calculations from
their Torah. I know this has been done in the past by Jewish scholars but
using their Torah. This is a chart with the correlating years from creation to
Joseph. This page is 8x11 in pdf format.
Sons of Noah
In Genesis 5:32 it says, "And Naah
(Noah) was five hundred years old, and bore Shem, and Aam (Ham), and Yefet
This verse standing alone indicates that Naah began having children and that
Shem was his first son. Shem is mentioned first (Gen. 6:10, 7:13, 9:18) and
therefore we understand this to emphasize that he was the first born.
Naah began to have children in the
year 1207 FC
(From Creation) in the 500th year of his life (Gen. 5:32). The flood come
about when Naah (Noah)
was 600 years old (Gen. 7:6, 11). It states that Naah lived 350 years after
the flood and all his days were 950 years.
If Naah began to have children when he
was 500 years old, that would make his first born 100 years old during the
time of the flood. Yet, Genesis 11:10 indicates, 'Shem was one hundred years old and bore Arfakshaad (Arpachshad)
two years after the flood.'
Using the same standard as set in the years of Naah's life, two years after
the Flood would have been 1309FC when Arfakshaad was born. From this we can
conclude that Shem was born in 1209FC and was 100 years old in 1309FC.
Now since Naah (born in 707FC) had
children after he was born as stated in Gen. 5:32, the year would have been
1207FC. Then Shem being born in 1209FC and therefore could not have been Naah's first
born son Had he been born at that time when Naah grandson was born, Shem
would have been 102 not 100 as the verses inform us.
Scripture indicates an order,
Shem, and Aam (Ham), and Yefet (Japheth) in three locations (Gen. 6:10, 7:13,
9:18). (Gen.10:21) does in fact show
that Shem was the older brother of Yefet. Yet, Gen. 9:24 indicates the
youngest son of Naah, 'and he knew what his youngest son had done to him.' Who
was Naah speaking of is found in verse 22, 'and Aam, the father of Kaanahn
(Canaan), saw the nakedness of his father,' Is this an indication that Aam
being the youngest since the verse indicates that Aam saw the nakedness or is
it that Aam bore the responsibility of his son Kaanahn or was Kaanahn
considered the youngest?
Jewish scholars opinions:
The Jewish Talmud also give the opinion that Shem was not the oldest. Some
Jewish scholars have given the oldest born to be Yefet (Japheth) but this is
not possible because of Gen. 10:21. Jewish books such as the the Midrash,
Sefer HaYashar 5:16 indicates that Shem was not the first born. Jewish
scholars have also noticed the time of Shem being 100, two years after the
The Bottom Line: It has been the opinion of many
authors and Samaritan scholars that Shem was the first born son of Noah, well as shown
above and did receive the firstborn blessings.
Shem Was Not
Melchizedek as Tradition Speculates.
According to Jewish tradition,
Shem was the king of Salem, known as Melchizedek. The Samaritan verse in Gen.
14:18 has the name Malki Sedeq, king of Shaalem.
Since as shown above in the Patriarchs
Time Table, Shem was born
in 1207/9 FC. Shem lived 600 years till he died in 1807/9FC. Abraham was born
in 2249 FC which was 942 years after the flood. Shem only lived 600 years and
98/100 years of his life was before the flood. So just to make a statement that
Shem was the king of Salem in Abraham's time would be incorrect.
Holyland Oil Lamps
By Ken Baumheckel
Samaritan lamp of orange clay, having a bow-shaped nozzle with concave
sides. In the Samaritan tradition of "horror vacui", the entire lamp is
lavishly decorated with ladder designs, concentric circles, and semicircles
with lines inside. The discus was broken by the user. The lamp has a ring base
with a central omphalos dot, and at the rear of the lamp there is a small
pyramid-shaped handle. The lamp measures 9.5 cm long, 6.5 cm wide, and 3.0 cm
high. 4th - 5th century CE. Israeli & Av. 399, Adler 656 (similar).
Comment: Dry (carbonized?) plant roots are extant inside this
lamp and can be seen in the photo (inside the filling hole). Adler suggests
that the Samaritans made lamps with closed discuses to be broken by the user
because of their purity traditions. (A closed lamp did not receive impurity).
Rabbi Rock presents
A brief video in two parts.
The Persecution of the Jews in the Roman Empire (300-428)
by James Everett Seaver
это великолепный «исторический эксперимент»: что представляла бы собой религия
Израиля, если бы не влияние "Востока" (Вавилона/Персии). По
сути, христианство, с его центральным событием и основным упованием —
Воскресением, без этого влияния не получается.
Отношение самаритян к учению о воскресении достаточно противоречиво, и эта
противоречивость сохранилась и, похоже, обострилась в самаритянском
христианстве (о котором см.: Yoo, Tae Yeab,
Reconstructing the Identity of Samaritan Christianity.
PhD, Claremont, California, 1997; Dion, P. E., Pummer, R.,
A Note on the “Samaritan-Christian
Synagogue” in Ramat-Aviv // Journal for the Study of Judaism in the
Persian, Hellenistic and Roman Period 11:2 (Leiden 1980) 217-222).
The Samaritans: it's endogamy, not cousin-marriage (per se)
posted by Razib
Commentary on the Asatir and Findings
the Samaritan Book of the Secrets of Moses
Together with the Pitron or Samaritan Commentary
Written and translated by Moses Gaster, 1927. pgs 247, 249]:
The Pharaoh who was in the time of our master
Joseph was of the seed of Ishmael, and the Pharaoh who was in the time of our
master Moses was of the seed of Jefet Kittim. In his days Moses was born; and
it is said about him in the Asatir. "And the slave Rodanim became Pharaoh."
And these are the generations of Pharaoh, the son of Gutis, the son of Atiss,
the son of Rbtt, the son of Gutsis, the son of Rims, the son of Kittin, the
son of Javan, who had learned in the Book of Signs in the town of Babel the
Great. And he came out of Sion and he wandered to Nineveh. And when our master
Joseph- on whom be peace- was thirty years old, he became king over the land
of Eypt. And he was second Pharaoh, besides the first mentioned above, and he
had gone to Nineveh and had stayed there three years and one month; and after
that he went to Damascus and to Kruzh, that is the town of Kush. And he stayed
there sixty three years. And Joseph died and all his brothers and all the men
of his generation and the kingdom of Ishmael was charged; as it is said in the
Book Asatir, "And the kingdom of Ishmael was charged and Amalek became
powerful and he ruled over the land of Egypt." And when the second Pharaoh who
was in Nineveh, heard of the death of the king of Egypt, and that Amalek had
gained possession of it, he came down with evil and ruled over it one year.
And he stayed and held Egypt by force and there was great tribulation in its
midst, and the destruction lasted three years. And the king of Egypt died, and
there came another king in the land of Egypt and his name was Pharaoh III. And
he gathered a large force of Ktpai and he reigned sixty years. And thus the
number of kings who ruled over Egypt in the time from Joseph (p. 249) to
Moses, who was drowned in the Sea of Reeds was four. For from the time when
our master Joseph died unto the day when Moses the messenger was born sixty
three years elapsed. This is the absolute truth and there is no difference of
opinion about it. On the day when our Master returned from Midian to the land
of Egypt, he was eighty years old, so the sum total of these years is one
hundred and forty three. The Pharaoh in whose time our Master Moses was born,
is the one who ruled for sixty years, and of him it is said, "and he died."
this Section by Shomron
First, it is an
interesting section of the Asatir concerning the Pharaohs of Egypt and the
reigns during the time of Joseph and Moses. Understand that the word Egypt is
really Mizraim who was the son of Aam (Ham), the son of Naah (Noah) of the
great flood. Mizraim's sixth born son was Kasla'em (Cashluim) who was the
father of Kaaahn (Canaan). Each father divided his land to his sons, in the
same way that Israel was divided up among the tribes. The fact that some of
the land was most likely called Egypt by scholars is the fact it was ruled by
Egyptians. According to the Asatir, the Pharaoh during the time of Joseph was
of the seed of Ishmael. Abraham had a son from Hagar, a Misrite (Egyptian)
lady. Ishmael's children settled from Aabbeela (Havilah) to Shor (Shur) facing
Missrem (Egypt) towards Aashora (Asshur), the son of Shem, son of Naah (Noah).
(Gen. 25:18). Remember there was a famine in the land.
Pharaoh who was in the time of our master Moses was of the seed of Jefet
Kittim,' placing an interesting situation of the situation. Was he a Pharaoh
of Egypt? It is interesting that in the verses of Exodus (1:8) that there was
'a new king, a Pharaoh that knew not of Yoosef (Joseph)'. Who was this king?
According to the Asatir, the king or Pharaoh if you will was a son of Jefet
Kittim. Who was Jefet Kittim? Jefet is Yefet (Japheth), the son of Noah. Yefet
bore Yaabaan (Javan), who bore Kittemites which is the Kittim. Then the Asatir
gives the sons names to the reigning king of Pharaoh if you will. But how is
this possible. An uneasy explanation is this, the Pharaoh was of the Hyksos,
the unknown raiders and pharaohs in Egypt. Scholars have had no luck in
discovering who the Hyksos were? Some think they were Hittites, or Syrian
Bedouins, from Asia Minor as the Egyptians called them "Asiatics." The Hyksos
accordingly by scholars, ruled Egypt for 198 or 511 years.
The Hyksos rulers were called 'Shepherd
kings'. The Sumerian king list translated by Vincente 1995 calls the kings
'shepherds,' most likely of their flocks, their tribes. The Sumerians are well
know for the living between the Tigris and Euphrates, had inscriptions of the
Code of Hammurabi, the Flood, etc.
Kish, a Sumerian city maybe seen in the
Asatir, "and after that he went to Damascus and to Kruzh, that is the town of
Fact is, if the Asatir is correct, which
I believe it is, the Hyksos were the sons as I describe. Using internet
research, I was able to find six Hyksos kings name, one of these is 'Assis'
which to me corresponds with "Atiss" mentioned in the Asatir. Another ruler
mentioned in the Asatir was Rims who may have been Rim-Sin I who ruled the
ancient Near East city/state of Larsa from 1758BC to 1699BC. Gutis
and/or Gutsis maybe related to the city
of Gutium. Rodanim or also spelled Dodanim was a son of Javan, great
grandson of Noah and has been associated with the Greeks. Kittin or Kittim are
interesting since they are also associated with the Greeks. The Hyksos being
on the coast of the Mediterranean, they would have spread across the sea.
praise Yefet (Japheth) and he will dwell in the tents of Shem and Kaanahn
(Canaan) will be his slave. (Gen. 9:27)
According to a
chart that I have been developing showing the years since the Creation,
the Israelite Exodus was in 1685 BCE. The Hyksos kings ruled the land at this
interesting that the Israelites had not left and went back home to the land
that was promised to their forefathers but see this I understand why they had
not returned. They could have left and returned after the famine to their
home. The Hyksos most likely would have had control later and just maybe the
Israelites would have lost many lives from the wars had they returned. In any
event, not returning to the land sooner and remaining was the safest place to
be at the time for the Israelites.
To study this
entire realm, I do not have time for at this time, but I found it interesting and I thought
I would share this information.
Lands of the Bible
by J.W. McGarvey CHAPTER V. PLACES WITH SHE'CHEM AS A CENTRE.
I. BETWEEN BETHEL AND SHE'CHEM.
Hierarchal Muskogean Societies from a Muskogee Perspective
Essay by Richard L.
At the time
of European Contact, the ancestors of the Creeks, Seminoles, Miccosukee,
Alabama & Koasati practiced a monotheistic religion based on the worship of a
single, invisible, omnipotent Creator. It was NOT the same religion as
practiced by the western Muskogeans in the Mississippi River Basin. Unlike
the Natchez, Florida Arawaks and people of the Central Mississippi Valley,
there was no human sacrifice or worship of idols. The de Soto Chronicles
recount that the Eastern Muskogeans repeatedly explained that the many stone,
ceramic and wood statues in and around public buildings were famous ancestors,
not gods. However, they also were aware that neighboring societies, whom they
considered pagans, did worship idols.
features of Southeastern monotheism included the concept of an eternal soul; a
heavenly spiritual world for the righteous located somewhere to the west that
was ruled by the Creator; an underground hell for evil-doers ruled by the
Horned Serpent; daily ritual bathing (baptism); mandatory confession &
forgiveness of sins prior to participation in rituals; the requirement that
men wear turbans while inside a sacred building or space; the requirement
that women live apart from men during menstruation and delivery of babies;
the recognition of towns and places where no blood could be shed; seasonal
religious festivals; the title of Keeper being used for all types of priests;
the special spiritual significance of caves and mountaintops; and the renewal
of all domestic hearths from the coals of the Sacred Fire in the temple at the
beginning of the new year.
enough, these beliefs and practices were identical to those even today, of the
ancient sect of the Samaritans in Israel. For this fact, we currently have no
explanation. There were only a few significant differences between the two
religions. All righteous Muskogean men and women worshiped together, while
both the Samaritans & Jews segregate women. Also, the Muskogean have no
cultural memory of circumcision, while both the Samaritans & Jews still
practice this custom. Like the Maya, the Muskogean were obsessed with the
keeping of accurate time and calendars by means of monitoring the sun (as a
religious obligation.) The Muskogean calendar was far more accurate than that
used by the ancient Hebrews, but much more similar to the Gregorian calendar
than the Maya calendar in its structure (7-day week~30 day month.)
Bibliography Additions not found in the third edition
AMHERST FAMILY PAPERS
Catalogue Ref. D/F/AMH
Amherst family of Didlington, Norfolk
Hackney Archives Department:
Amherst family papers
ARCHAEOLOGY - ref. D/F/AMH/162-193
FILE - including a letter from
the chief of the Samaritans (dated 2 Oct 1877)
The Papers of John Steegman Catalogue Ref. GBR/0272/STE
Creator(s): Steegman, John, d 1966
Writings - ref. STE/1 FILE - 'Samaritan
evening, with sacrifice' -ref. STE/1/20 - date:
(Shomron: I am not sure of the contents)
ALFRED WATKINS PAPERS Catalogue Ref. M90
FILE [no title] - ref. M90/2
- date: 1924-1929 item:
[no title] - ref. M90/2/86 [n.d.]
[from Scope and Content] Discoveries
on Mount Gerizim
[no title] DD/E/215/108 9 Dec. 1855 These
documents are held at
Nottinghamshire Archives Contents: Jacob est Shelaby at
10 Carlisle St., Soho Square, London, to archbishop of York [Musgrave]: Refers
to earlier favourable notice of a petition "from my brethren the Samaritans of
Nablous (Sychar)." Begs again for favor of benevolent consideration as wishing
shortly to return to native country and trusts that be able to prove to
brethren that England feels sympathy & is willing to lend as helping hand to
those in distress. Bishop of London & earl of Shaftesbury taken great interest
in cause; addresses him as one of heads of Church of England "feeling
persuaded that Your Grace must take an interest in the wonderfully preserved
remnant of so peculiar a people whose history is recorded in Holy Writ."
Endorsed: Sent onto Rev. W.D. Veitch
Hackney Archives Department Website http://www.a2a.org.uk/default.asp